Calvin, Commentary on Micah, Part 8
(... continued from part 7)
Lecture Eighty-eighth.
We began yesterday to explain the prophecy, in which Micah
promises the restoration of the Church. We have said that this
promise cannot be understood except of Christ's kingdom, for it
refers to the last days. And it was also added, that the superiority
and eminence of mount Zion, of which he speaks, cannot be otherwise
understood than of God's spiritual kingdom; for the explanation
follows, when he says, that many nations would come to be taught in
the ways of the Lord. We hence see that an earthly empire is not
what is here predicted, but what exists through the word and
celestial doctrine. But each particular ought to be considered by
us. We yesterday said, that in the distinct mention made of many
nations, there is to be understood a contrast; for till that time
God was only known by one people. Since God then had chosen the race
of Abraham alone, there is here pointed out a future change, when he
shall gather his Church from various nations, so as to do away with
the difference between the Gentiles and the Jews.
It now follows, "They shall say, Come, and let us ascend to the
mount of Jehovah". The Prophet shows in these words that not only
each one would be obedient to God, when called, but that they would
also encourage one another: and this ardor is what is justly
required in the faithful; they ought to animate and stir on one
another; for it is not enough for each of us himself to obey God,
but this zeal ought to be added, by which we may strive to produce a
mutual benefit. This concern then is what the Prophet now refers to,
when he says, "Come, that we may ascend to the mountain of the
Lord." He might have said, that people would come, and there close
his sentence; but he wished to join the two clauses, - that they,
who had before despised the God of Israel, would come from all
parts, - and also that they would become exhorters to one another.
Come then that we may ascend. But the manner of the exhortation
deserves to be noticed; for each one offers himself as a companion
in the journey. We indeed see that many are prompt enough, when
others are to be stimulated in their duty; but they at the same time
lie still; their whole fervor is consumed in sending others, and
they themselves move not, no, not a finger; so far are they from
running with alacrity in company with others. The Prophet shows
here, that the faithful will be so solicitous about the salvation of
their brethren that they will strenuously run themselves, and that
they will prescribe nothing to others but what they themselves
perform. "Come then that we may ascend;" they say not, "Go, ascend
to the mount of Jehovah;" but, "Let us go together." It is then the
right way of encouraging, when we really show that we require
nothing from our brethren but what we desire to do ourselves.
The circumstance of time must now be noticed; for what the
Prophet says respecting the nations coming into mount Zion, as it
was to be reduced to a waste, might have appeared a fable; for what
had he shortly before predicted? That Zion would be plowed as a
field, and that trees would grow there, that it would become a wild
forest. How then could it be, that many nations would flow to it as
to a most renowned place, as it was to be reduced to a dreadful
desolation? But the Prophet here extols the wonderful power of God,
- that in this wild and desert place there would at length be raised
a noble and a celebrated temple, where God would show mercy to his
own people. Hence he promises what this mount of Jehovah would be,
which was for a time to be forsaken; and that there would be, as
formerly, a noble temple in the place, where desolation had for a
season existed.
It afterwards follows, "And he will teach us of his way." Here
the Prophet in a few words defines the legitimate worship of God:
for it would not be sufficient for the nations to come together into
one place to profess the one true God, unless true obedience
followed, which rests on faith, as faith does on the word. It ought
then to be especially noticed, that the Prophet sets here the word
of God before us, in order to show that true religion is founded on
the obedience of faith, and that God cannot be truly worshipped,
except when he himself teaches his people, and prescribes to them
what is necessary to be done. Hence when the will of God is revealed
to us, we then can truly worship him. When the word is again taken
away, there will indeed be some form of divine worship; but there
will be no genuine religion, such as is pleasing to God. And hence
we also learn, that there is no other way of raising up the Church
of God than by the light of the word, in which God himself, by his
own voice, points out the way of salvation. Until then the truth
shines, men cannot be united together, so as to form a true Church.
Since it is so, it follows, that where the truth is either
corrupted or despised, there is no religion, at least such as is
approved by God. Men may indeed boast of the name with their lips:
but there is no true religion before God, except it be formed
according to the rule of his word. It hence also follows, that there
is no Church, except it be obedient to the word of God, and be
guided by it: for the prophet defines here what true religion is,
and also how God collects a Church for himself. He will then teach
us of his ways. And a third particular may be added, - that God is
robbed of his right and of his honor, when mortals assume to
themselves the authority to teach; for it is to God alone that this
office of teaching his people can strictly be ascribed. There were
then priests and prophets, yet Micah here brings them down to their
proper state, and shows that the right and the office of teaching
would be in the power of the only true God. We hence see that God
claims this office for himself, that we may not be tossed to and
fro, and led astray by various teachers, but continue in simple
obedience to his word, so that he alone may be the Supreme. In
short, God is not the God and Head of the Church, except he be the
chief and the only Teacher.
Wheat he now says, "He will teach us of his ways," ought to be
thus understood. He will teach us what his ways are; as though the
Prophet had said, that the perfect wisdom of men is to understand
what pleases God, and what is his will: for there is nothing farther
to be learnt.
It follows, "And we will walk in his paths". By this clause we
are reminded, that the truth of God is not, as they say,
speculative, but full of energizing power. God then not only speaks
to the end that every one may acknowledge that to be true which
proceeds from him, but at the same time he demands obedience. Hence
we shall then only be the disciples of God, when we walk in his
ways: for if we only nod with our ears, as asses are wont to do, and
assent to what God says with our mouth and lips, it is extremely
vain and absurd. It is therefore then only that men really profit
under the teaching of God, when they form their life according to
his doctrine, and be prepared with their feet to walk, and to follow
whithersoever be may call them. We will then walk in his paths.
Micah had hitherto related only what the faithful would do; he
now himself confirms the same truth, "For from Zion shall go forth a
law, and the word of Jehovah from Jerusalem." Here is a reason given
why many nations would come to the temple of the Lord; and that is,
because a doctrine would be then promulgated, which had been before
heard only in one place. We indeed know that the Jews came to the
temple, not only to worship, but also to be instructed in the Law of
God. The Law then had at that time, as it were, its habitation in
Zion: there was the sanctuary of celestial wisdom. But what does our
Prophet say? "A law shall go forth from Zion", that is, it shall be
proclaimed far and wide: the Lord will show, not only in one corner,
what true religion is, and how he seeks to be worshipped, but he
will send forth his voice to the extreme limits of the earth. "A law
then shall go forth from Zion", according to what is said in Ps.
110, 'the sceptre of thy power the Lord will send forth from Zion.'
In that passage the doctrine of Christ is metaphorically called a
sceptre, or is compared to a royal sceptre; for Christ does not
otherwise rule among us, than by the doctrine of his Gospel: and
there David declares, that this sceptre would be sent far abroad by
God the Father, that Christ might have under his rule all those
nations which had been previously aliens. Such is the meaning in
this place, A law from Zion shall go forth. Then it follows, "The
word of Jehovah from Jerusalem". This is a repetition of the same
sentiment, which is often the case. Then by "torah", the Prophet
means no other thing than doctrine: but, by another term, he
confirms the same thing, that is that God would be heard not only at
Jerusalem and in Judea, but that he would make his word to be
proclaimed everywhere. It now follows -
Micah 4:3
And he shall judge among many people, and rebuke strong nations afar
off; and they shall beat their swords into plowshares, and their
spears into pruninghooks: nation shall not lift up a sword against
nation, neither shall they learn war any more.
The Prophet here describes the fruit of Divine truth, - that
God would restore all nations to such gentleness, that they would
study to cultivate fraternal peace among themselves, and that all
would consult the good of others, having laid aside every desire for
doing harm. As then he has lately showed, that the Church of God
could not be otherwise formed than by the Word, and that the
legitimate worship of God cannot be set up and continued, except
where God is honoured with the obedience of faith; so now he shows
that Divine truth produces this effect, - that they, who before
lived in enmity towards one another and burned with the lust of
doing harm, being full of cruelty and avarice, will now, having
their disposition changed, devote themselves wholly to acts of
kindness. But, before the Prophet comes to this subject, he says, -
"He will judge among many people, and will reprove strong
nations". The word judge, in Hebrew, means the same as to rule or
govern. It is certain that God is spoken of here: it is then the
same as though the Prophet had said that though the nations had not
hitherto obeyed God, they would now own him as king and submit to
his government. God has indeed ever governed the world by his hidden
providence, as he does still govern it: for how much soever the
devil and the ungodly may rage; nay, how ever much they may boil
with unbridled fury, there is no doubt but that God restrains and
checks their madness by his hidden bridle. But the Scripture speaks
of God's kingdom in two respects. God does indeed govern the devil
and all the wicked, but not by his word, nor by the sanctifying
power of his Spirit: it is so done, that they obey God, not
willingly, but against their will. The peculiar government of God is
that of his Church only, where, by his word and Spirit, He bends the
hearts of men to obedience, so that they follow him voluntarily and
willingly, being taught inwardly and outwardly, - inwardly by the
influence of the Spirit, - outwardly by the preaching of the word.
Hence it is said in Ps. 110, 'Thy willing people shall then
assemble.' This is the government that is here described by the
Prophet; God then shall judge; not as he judges the world, but he
will, in a peculiar manner, make them obedient to himself so that
they will look for nothing else than to be wholly devoted to him.
But as men must first be subdued before they render to God such
obedience, the Prophet expressly adds, "And he will reprove" or
convince "many people". And this sentence ought to be carefully
noticed; for we hence learn, that such is our innate pride, that not
one of us can become a fit disciple to God, except we be by force
subdued. Truth then would of itself freeze amidst such corruption as
we have, except the Lord proved us guilty, except he prepared us
beforehand, as it were, by violent measures. We now then perceive
the design of the Prophet in connecting reproof with the government
of God: for the verb "yachach" signifies sometimes to expostulate,
to convince, and sometimes to correct or reprove. In short, the
wickedness and perversity of our flesh are here implied; for even
the best of us would never offer themselves to God, without being
first subdued, and that by God's powerful correction. This, then, is
the beginning of the kingdom of Christ.
But when he says, that strong nations would be reproved, he
hereby eulogizes and sets forth the character of the kingdom of
which he speaks: and we hence learn the power of truth, - that
strong men, when thus reproved, shall offer themselves, without any
resistance, to be ruled by God. Correction is indeed necessary, but
God employs no external force, nor any armed power, when he makes
the Church subject to himself: and yet he collects strong nations.
Hence then is seen the power of truth: for where there is strength,
there is confidence and arrogance, and also rebellious opposition.
Since then the Lord, without any other helps, thus corrects the
perverseness of men, we hence see with what inconceivable power God
works, when he gathers his own Church. It is to be added, that there
is not the least doubt, but that this is to be applied to the person
of Christ. Micah speaks of God, without mentioning Christ by name;
for he was not yet manifested in the flesh: but we know that in his
person has this been fulfilled, - that God has governed the
universe, and subjected to himself the people of the whole world. We
hence conclude that Christ is true God; for he is not only a
minister to the Father, as Moses, or any one of the Prophets; but he
is the supreme King of his Church.
Before I proceed to notice the fruit, the expression, "'ad-
rachok", "afar off" must be observed. It may intimate a length of
time as well as distance of place. Jonathan applies it to a long
continuance of time, - that God would convince men to the end of the
world. But the Prophet, I doubt not, intended to include the most
distant countries; as though he had said, that God would not be the
king of one people only, or of Judea alone, but that his kingdom
would be propagated to the extremities of the earth. He will then
convince people afar off.
He afterward adds, with respect to the fruit, "They shall beat
their swords into plowshares, and their spears into pruninghooks". I
have already briefly explained the meaning of the Prophet: he in
fact shows that when the nations should be taught by the word of
God, there would be such a change, that every one would study to do
good, and to perform the duties of love towards his neighbors. But
by speaking of swords and spears he briefly intimates, what men,
until they are made gentle by the word of the Lord, are ever intent
on iniquitous tyranny and oppression; nor can it be otherwise, while
every one follows his own nature; for there are none who are not
wedded to their own advantages, and the cupidity of men is
insatiable. As then all are thus intent on gain, while every one is
blinded by self-love, what but cruelty must ever break forth from
this wicked principle? Hence then it is, that men cannot cultivate
peace with one another; for every one seeks to be the first, and
draws every thing to himself; no one will willingly give way: then
dissensions arise, and from dissensions, fightings. This is what the
Prophet intimates. And then he adds, that the fruit of the doctrine
of Christ would however be such, that men, who were before like
cruel wild beasts, would become gentle and meek. "Forge then shall
they their swords into plowshares, and their spears into
pruninghooks".
"Raise, he says, shall not a nation a sword against a nation,
and accustom themselves they shall no more to war". He explains here
more fully what I have before said, - that the Gospel of Christ
would be to the nations, as it were, a standard of peace: as when a
banner is raised up, soldiers engage in battle, and their fury is
kindled; so Micah ascribes a directly opposite office to the Gospel
of Christ, - that it will restore those to the cultivation of peace
and concord, who before were given to acts of hostility. For when he
says, 'Raise a sword shall not a nation against nation,' he
intimates, as I have already stated, that wherever Christ does not
reign, men are wolves to men, for every one is disposed to devour
all others. Hence as men are naturally impelled by so blind an
impulse, the Prophet declares, that this madness cannot be
corrected, that men will not cease from wars, that they will not
abstain from hostilities, until Christ becomes their teacher: for by
the word "lamad" he implies, that it is a practice which ever
prevails among mankind, that they contend with one another, that
they are ever prepared to do injuries and wrongs, except when they
put off their natural disposition. But gentleness, whence does it
proceed? Even from the teaching of the Gospel.
This passage ought to be remembered; for we here learn, that
there is not growing among us the real fruit of the Gospel, unless
we exercise mutual love and benevolence, and exert ourselves in
doing good. Though the Gospel is at this day purely preached among
us, when yet we consider how little progress we make in brotherly
love, we ought justly to be ashamed of our indolence. God proclaims
daily that he is reconciled to us in his Son; Christ testifies, that
he is our peace with God, that he renders him propitious to us, for
this end, that we may live as brethren together. We indeed wish to
be deemed the children of God, and we wish to enjoy the
reconciliation obtained for us by the blood of Christ; but in the
meantime we tear one another, we sharpen our teeth, our dispositions
are cruel. If then we desire really to prove ourselves to be the
disciples of Christ, we must attend to this part of divine truth,
each of us must strive to do good to his neighbors. But this cannot
be done without being opposed by our flesh; for we have a strong
propensity to self-love, and are inclined to seek too much our own
advantages. We must therefore put off these inordinate and sinful
affections, that brotherly kindness may succeed in their place.
We are also reminded that it is not enough for any one to
refrain from doing harm, unless he be also occupied in doing good to
his brethren. The Prophet might indeed have said only "They shall
break their swords and their spears;" so that they shall hereafter
abstain from doing any hurt to others: this only is not what he
says; but, "They shall forge," or beat, "their swords into
plowshares, and their spears into pruning hooks;" that is, when they
shall abstain from all injuries they will seek to exercise
themselves in the duties of love, consistently with what Paul says,
when he exhorts those who had stolen to steal no more, but to work
with their own hands, that they might relieve others (Eph. 4: 28.)
Except then we endeavor to relieve the necessities of our brethren,
and to offer them assistance, there will not be in us but one part
of true conversion, as the case is with many, who are not indeed
inhuman, who commit no plunder, who give no occasion for complaint,
but they live to themselves, and enjoy unprofitable leisure. This
indolence the Prophet here indirectly condemns, when he speaks of
the plowshares and the pruning hooks.
Again, a question may be here asked, - Was this fulfilled at
the coming of Christ? It seems that the Prophet does not describe
here the state of the Church for a time, but shows what would be the
kingdom of Christ to the end. But we see, that when the Gospel was
at first preached, the whole world boiled with wars more than ever;
and now, though the Gospel in many parts is clearly preached, yet
discords and contentions do not cease; we also see that rapacity,
ambition, and insatiable avarice, greatly prevail; and hence arise
contentions and bloody wars. And at the same time it would have been
inconsistent in the Prophet to have thus spoken of the kingdom of
Christ, had not God really designed to perform what is here
predicted. My answer to this is, - that as the kingdom of Christ was
only begun in the world, when God commanded the Gospel to be
everywhere proclaimed, and as at this day its course is not as yet
completed; so that which the Prophet says here has not hitherto
taken place; but inasmuch as the number of the faithful is small,
and the greater part despise and reject the Gospel, so it happens,
that plunders and hostilities continue in the world. How so? Because
the Prophet speaks here only of the disciples of Christ. He shows
the fruit of his doctrine, that wherever it strikes a living root,
it brings forth fruit: but the doctrine of the Gospel strikes roots
hardly in one out of a hundred. The measure also of its progress
must be taken to the account; for so far as any one embraces the
doctrine of the Gospel, so far he becomes gentle and seeks to do
good to his neighbours. But as we as yet carry about us the relics
of sin in our flesh, and as our knowledge of the Gospel is not yet
perfect, it is no wonder, that not one of us has hitherto wholly
laid aside the depraved and sinful affections of his flesh.
It is also easy hence to see, how foolish is the conceit of
those, who seek to take away the use of the sword, on account of the
Gospel. The Anabaptists, we know, have been turbulent, as though all
civil order were inconsistent with the kingdom of Christ, as though
the kingdom of Christ was made up of doctrine only, and that
doctrine without any influence. We might indeed do without the
sword, were we angels in this world; but the number of the godly, as
I have already said, is small; it is therefore necessary that the
rest of the people should be restrained by a strong bridle; for the
children of God are found mixed together, either with cruel monsters
or with wolves and rapacious men. Some are indeed openly rebellious,
others are hypocrites. The use of the sword will therefore continue
to the end of the world.
We must now understand that at the time our Prophet delivered
this discourse, Isaiah had used the very same words, (Isa. 2: 4:)
and it is probable that Micah was a disciple of Isaiah. They,
however, exercised at the same time the Prophetic office, though
Isaiah was the oldest. But Micah was not ashamed to follow Isaiah
and to borrow his words; for he was not given to self ostentation,
as though he would not adduce any thing but what was his own; but he
designedly adopted the expressions of Isaiah, and related verbally
what he had said, to show that there was a perfect agreement between
him and that illustrious minister of God, that his doctrine might
obtain more credit. We hence see how great was the simplicity of our
Prophet, and that he did not regard what malevolent and perverse men
might say: "What! he only repeats the words of another." Such a
calumny he wholly disregarded; and he thought it enough to show that
he faithfully declared what God had commanded. Though we have not
the "'ad-rachok" in Isaiah, yet the meaning is the same: in all
other things they agree. It now follows-
Micah 4:4
But they shall sit every man under his vine and under his fig tree;
and none shall make [them] afraid: for the mouth of the Lord of
hosts hath spoken [it].
Micah goes on here with the same subject, - that when the minds
of men shall be disposed to acts of kindness, every one shall enjoy
God's blessing without being disturbed. There seems indeed to be two
things here included, - that acts of hostility shall cease, - and
that real happiness cannot exist among men, except Christ rules
among them by the doctrine of his Gospel. And the same thing the
prophets teach elsewhere, that is, that every one shall live without
fear; and this they do, in order to show that men ever live in a
miserable dread, except when they are safe under the protection of
God. It is the same thing as though the Prophet had said, that the
life of men is most miserable, where the doctrine of the Gospel is
not had, inasmuch as when they are disturbed by continual
disquietude, every one fears for himself, every one suffers constant
terrors. There is nothing more miserable than such a state of
things, for peace is the chief good.
We now then understand the meaning of the Prophet to be, - that
under the reign of Christ the faithful shall enjoy true and full
happiness, as they shall be exempt from trembling and fear; hence he
names the vine and the fig-tree. He might have said, "Every one
shall live securely at home;" but he says, "Every one shall rest
under his own fig-tree and under his own vine"; that is, though
exposed to thieves, he shall yet fear no violence, no injury; for
those who were thieves shall observe what is just and right; those
who were bloody shall study to do good. Hence when no one closes the
door of his house, yea, when he goes out into the fields and sleeps
in the open air; he will still be safe and secure. We now then see
why the Prophet mentions here the fig-tree and the vine, rather than
the dwelling-house.
"And there will be no one to terrify them". What the Prophet
designed to express is here more clearly specified, - that there
would be no danger, and that there would therefore be no need of
hiding-places or of any defenses. Why? Because the very fields, he
says, will be free from every thing that may hurt, as there will be
none to cause fear. And the Prophet seems to allude to the blessing
promised in the Law, for Moses used nearly the very same words: and
the Prophets, we know, drew many things from the Law; for their
design was to retain the people in its doctrine, and to render it as
familiar as possible to them. As then Moses promised, among other
things, this security, 'Ye shall sleep, and none shall terrify you,'
(Lev. 26: 6;) so the Prophet also, in speaking here of the kingdom
of Christ, shows that this blessing would be then fully
accomplished.
He now at last subjoins, "The mouth of Jehovah hath thus
spoken, that he might confirm what seemed incredible: for, as I have
already said, since he had shortly before predicted the devastation
of mount Zion and the ruin of the temple, it seemed very improbable
that the nations would come there to worship God. But he declares
that the mouth of God had thus spoken, that the faithful might
overcome all obstacles and struggle against despair; though they saw
the temple destroyed, the mount Zion desolated, though they saw a
horrible waste and wild beasts occupying the place of men; they were
yet to continue to entertain firm hope. - How so? Because Jehovah
has made a promise and he will fulfill it: for when mention is made
of God's mouth, his omnipotence is to be understood by which will be
executed whatever he has promised.
Prayer.
Grant, Almighty God, that since, at the coming of Christ thy Son,
thou didst really perform what thy servants, the Prophets, had
previously so much foretold, and since thou daily invites us to the
unity of faith, that with united efforts we may truly serve thee, -
O grant, that we may not continue torn asunder, every one pursuing
his own perverse inclinations, at a time when Christ is gathering us
to thee; nor let us only profess with the mouth and in words, that
we are under thy government, but prove that we thus feel in real
sincerity and may we then add to the true and lawful worship of thy
name brotherly love towards one another, that with united efforts we
may promote each other's good, and that our adoption may thus be
proved and be more and more confirmed, that we may ever be able with
full confidence to call on thee as our Father through Christ our
Lord. Amen.
Calvin, Commentary on Micah, Part 8
(continued in part 9...)
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